The Salaf's Way of Dealing with Differences and their Unity
A Warning from the Scholars from to those who have turned Salafiyyah into a hizb and what is the real way of the Salaf
Taken From the Noble Brother and Caller to Islam Yusha Evans .
The following discussion enumerates purely the sayings of the major Salafi scholars in explaining the way of the Salaf in dealing with differences and replying to those who differed with them in certain issues and their being united upon the Islamic brotherhood despite having differences amongst them.
Salafiyyah is following the Salaf in all matters, including their way of differing and unity.
A special party (Hizb) with specific rules whose members consider anyone who differs with them as astray is not Salafiyyah"
Allama Muhammad Salih Ibn al-Uthaymeen said:
"Salafiyyah is following the way of the Prophet (sallallahu alaihi wa-sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.
All the Salaf called to Islam and to unite upon the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah because they considered him, who differed in Aqeedah as astray.
But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.
It is said, "Look at the way of the Salaf as-Salih and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of Aqeedah and (minor) issues of knowledge, for example, some of them denied that Allah's Messenger (sallallahu alaihi wa-sallam) saw His Lord and some of them confirmed of it. Some of them said, "the deeds would be weighted on the Day of Judgment', whilst others held that "the books which record the deeds will be weighed." They also differ in matters of Fiqh, Marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.
Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.
But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sallallahu alaihi wa-sallam) said, "You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it." [Saheeh al-Bukharee]
Then this is the true Salafiyyah." [Liqaa-al-Baab al-Maftooh Q # 1322]
Mistakes in the finer Issues of Islam are Forgiven
Shaikh al-Islam Ibn Taymiyah (rahimahullah) said: "There is no doubt that mistakes in finer issues of Islam are forgiven for the Ummah even in the matters of knowledge, and if it was not so; most of the scholars of the Ummah would have fallen into destruction. If Allah forgives the one who is ignorant of the prohibition of intoxicants because of living in a country where ignorance was wide-spread and he did not (even) seek knowledge then how about the Mujtahid scholar in his search for knowledge according to what he knows in his time and his place, if his intention is following the Prophet (sallallahu alaihi wa-sallam) according to his ability, he is more worthy that Allah accepts his good, forgives him and does not punish him for his mistakes." [Majmoo al-Fatawa (vol. 20, p. 165)]
Shaikh al-Islam Ibn Taymiyah (rahimahullah) also said: "Regarding disputes in rulings, this could be a mercy as long as it does not lead to a great evil such as hiding the truth. A man wrote a book and called it, 'The book of Ikhtilaaf.' Imam Ahmad asked him to call the book, "the Book of Si'a (widening).'
The truth in any issue is one. It may be from the Mercy of Allah that the truth may be hidden from some people, because if it was apparent it might bring hardship, as Allah says, "Do not ask about certain things which if they are shown to you, you will dislike it."? For example, some things in the market; like clothes and food, may be stolen. If the person does not know about it; everything will be Halaal for him and there is no sin on him. But the situation will be different if he knows (that those things are stolen).
So, hidden knowledge that may bring hardship can be a Mercy, just like, hidden knowledge that might bring easiness can be a punishment. Similarly, clarification of a doubt may be a mercy and it may be a punishment. [Majmoo al-Fatawa (vol. 14, p. 159)]
Beware of the scholars mistakes but do not totally abandon him
Shaikh al-Islam Ibn Taymiyah (rahimahullah) narrated: "Mu'adh Ibn Jabal used to say in every Khutbah, "Allah is wise and indeed those who are doubtful will be destroyed. And after you there will come days in which the Fitnah will be great and the wealth will be gathered and the Qur'aan will be recited by all - the Momin (Believer), the Munafiq (Hypocrite), the women, the children, black and red. So one of them will say, "I read the Qur'aan and I don't think that they will follow me until I innovate something for them."? He (Mu'adh ibn Jabal) said: "Beware of what he innovates for every innovation is going astray and beware of the slip of the wise (scholar). The Shaytan may speak on the tongue of the wise with a misguided statement, and the Munafiq (Hypocrite) may speak a true word. So, accept the truth from whosoever it has come, for, there is light on the truth."? They asked: "What is the slip of the wise?"? He replied: "It is a word that you become frightened of and you deny it and you say, "?What is this?' So beware of the slip, but do not totally abandon him, for, he will sooner or later return to the truth." [Fatawa al-Kubra, (vol. 3, p. 179)]
Also the Shaikh al-Islam Ibn Taymiyah (rahimahullah) said in Majmoo al-Fatawa (vol. 3, p. 178): "The great man who has a great position in Islam and good accomplishments might fall into certain mistakes that he is excused in, he might also be rewarded. He should not be followed in that mistakes however, even his position should not fall in the hearts of the believers."
Unity despite Differences
Yonus as-Sadafi said, "I haven't seen a man with a better thinking than ash-Shafaiee. I met him once for a matter" and we departed" and then he met me and took my hand and said, "O Aboo Moosa! Is it not possible that we remain brothers even though we differ in a matter?"
Imam Adh-Dhahabee said, "This (saying of the Imam) points at the excellence of this Imam's thinking" [Syar Aalam-un-Nubulaa]
We co-operate in matters of Agreement and warn each other against errors with Wisdom, Dawah and Dialogue
Shaikh Ibn Baaz (rahimahullah) said in his refutation on As-Saboonee Al-Asharee, "(As-Sabooni Al-Asharee) mentioned in the article, "What is known about Shaikh Hassan Al-Banna (rahimahullah), 'We gather on what we agree upon and we excuse each other on that we disagree/dispute upon.'"?
The Shaikh says, "The answer is yes, it is mandatory to co-operate in what we agree upon to help the truth and call to it and warn against that which Allah and His Messenger has forbidden. As for excusing each other in what we disagree upon this should not be made general but there should be detailed statements about this. So any matter of Ijtihad that's proof might he hidden or unclear, then in this case we should not reject each other.
But as for he who opposes the text of the Qur'aan and the Sunnah it is obligatory to reject him who opposes the (clear) text with wisdom, preaching and dialogue in the best manner. "Help you one another in al-Birr and at-Taqwa but do not help one another in sin and transgression."? [Soorah al-Maidah (5): 2]
"The believers men and women, are Awliya of one another, they enjoin (on the people) al-Maruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from al-Munkar (i.e. polytheism and disbelief of all kinds)" [Soorah at-Tawbah (9): 71]
"Invite (mankind, O Muhammad (sallallahu alaihi wa-sallam) to the Way of your Lord (i.e. Islam) with wisdom and fair preaching and argue with them in a way that is better." [Soorah an-Nahl (16): 125]
And the Messenger of Allah (sallallahu alaihi wa-sallam) said: "He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart and that is the least of faith." [Saheeh Muslim (79)] and there are many similar Qur'aanic verses and Ahaadeeth. [End Quote]
Differences in matters of Ijtihad are not differences in reality whilst there is an agreement upon following the Daleel (proof):
Allama Muhammad Salih Ibn al-Uthaymeen said, "The differences that originated from matters in which Ijtihad is valid are not differences in reality, because each of those who differed has followed what was obligatory on him in adhering to the proof which could not be rejected. So when they see that one of their brothers has differed with them in a certain issue in order to follow a proof, (then they saw this) as an agreement in reality, for all of them call to following the proof wherever it is. So if he differs with them whilst agreeing with a proof which he has with him, he is, truly, in agreement with them, I find it an obligation on the Ahlus-Sunnah wal-Jamaah to unite, even if they differ, as long as what they differ on is based upon (the differences of) their understanding proofs; because this is a matter where there is easiness by the Grace of Allah and the important thing is for the hearts and the voices to unite. Undoubtedly, the enemies of Allah love for the Muslims to separate and divide - whether those enemies who declare their animosity or those who express friendship for Islam and Muslims but are not as they say. So it is obligatory that we adopt the distinguished characteristics of the saved group which is to unite with a single voice."? [Majmoo al-Fatawa war-Rasaail, vol. 1, p. 38-41]
The incidents that took place between the two honorable Tab'een; Saeed Ibn Jubair and Al-Husain Ibn Abdur-Rahmaan (rahimahumullah) in the issue of Ruqya (reciting the Qur'aan as a cure for the bite of snake or scorpion) testifies to the statements of Shaikh Ibn al-Uthaymeen (rahimahullah).
Al-Husayn (rahimahullah) held it acceptable to use Ruqya based on a proof, however Saeed Ibn Jubair held it unfavorable to perform Ruqya due to the Hadeeth of seventy thousand people, who will enter Paradise without accounting, as Allah's Messenger (sallallahu alaihe wasallam) described them as, "Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (cauterized), but they put their trust (only) in their Lord." [Saheeh al-Bukhari]
So, when Saeed Ibn Jubair heard the opinion of Al-Husain Ibn Abdur-Rahmaan, he said: "He has done good (Ihsan), he, who follows what he has heard (from the Daleel (i.e. proof)."
Here, we see, Saeed Ibn Jubair mentioned this statement for Al-Husayn despite their differences because Saeed Ibn Jubair knew that Al-Husayn differed with him only due to following a proof (Daleel) which Al-Husayn knew.
This testifies to what Shaikh Ibn al-Uthaymeen explained that there is, in reality, no difference amongst them who differ whilst following a proof which they know.
Do not generalize the rule of Ijtihad (that is accepting the difference of opinion) upon differences in Aqeedah (concerning which clear proofs are found in the Qur'aan and the Sunnah)
Shaikh al-Islam Ibn Taymiyah (rahimahullah) said: "A lot of innovators like the Khawarij, the Rawafid, the Qadariyyah, the Jahmiyyah, the Mushabbihah believe in deviant beliefs and they believe it to be the truth and believe that whosoever differs with them have committed Kufr and in them is a big resemblance to one of the qualities of Jews and Christians; which is to deny the truth and commit injustice to the people. Most of those who declare others as disbelievers consider a certain statement to be Kufr of which they do not understand the reality and do not know its proofs.
Contrary to them are those who approve of everyone whatever their deviation like what the scholars have approved in the issue of Ijtihad where there is room for differences, and this way has overcome many among the Murjiyah and some of the Jurisprudence, Sufis and the Philosophers just like the first way overcame many from the people of desires (Ahlul-Ahwa) and people of Kalaam (Ahlul-Kalam.) And both these ways are deviant and outside of the Book and the Sunnah."? [Majmoo al-Fatawa (vol. 12, p. 497)]
Shaikh al-Islam's statement, "what the scholars have approved in the issue of Ijtihad where there is room for differences", is a refutation of him, who generalizes the rule for Ijtihad upon differences in Aqeedah and the matters in which there is no room for Ijtihad because of the clear proofs that do not permit the person to stick to his corrupt way!
Bad consequences of Extremism in Either Criticizing or Being Tolerant upon an Individual
Shaikh al-Islam Ibn Taymiyah (rahimahullah) has written about the matter of praising and criticizing an individual and the extreme position that is taken with regards to this. He says, "So, he who holds that it is munkar (evil) and changing the munkar (evil) is from the religion; he disowns that matter and becomes hard on that man (who has mistakes) and upon him who keeps a good opinion on him (i.e. a good opinion of the one who has mistakes), and hates him and slanders him and punishes him.
And he who sees some good and acts of worship like Az-Zuhood, righteousness and knowledge in that man, he will not try to change the evil but will consider it as acceptable or good and he (the one with mistakes) is exhibited about that.
And both of these groups may exaggerate to the degree that (the first group) may give him the title of Kufr (disbelief) and Fusk (sinfulness) in matters of Ijtihad following the apparent proofs of the Shareeah and (the second group) in their approving of that person may result in approving that which they necessarily know that the Prophet (sallallahu alaihi wa-sallam) taught contrary to this." [Majmoo al-Fatawa (vol. 10, p. 378)]
Conditions need to be fulfilled and Obstacles removed before Takfeer and Tafseek can be attached to an Individual
Shaikh al-Islam Ibn Taymiyah (rahimahullah) has explained that a person may fall into those matters that oppose the Book and the Sunnah but may have an excuse for it like, Ijtihad or Taqleed or his lack of ability. He said, "I have also explained this in fundamentals of Takfeer and Tafseek based upon the principles of al-Waeed (warnings from Allah). The Waeed that are in the Qur'aan and the Sunnah and the text of the scholars about Takfeer and Tafseek does not necessitate that they should be attached to a certain individual unless the conditions are fulfilled and all obstacles removed without differentiating between Principles and Furoo (rulings)." [Majmoo al-Fatawa (vol. 10, p. 371-372)]
The necessity to distinguish between an innovator and someone having some statements of innovation
Shaikh al-Islam (rahimahullah) mentioned about Imam al-Asharee: "There was in the talk of Al-Ash'aree some from here and some from there, it was said that he had a kind of Tajahhum. But for someone to say that his saying is the saying of Jahm then he indeed has said falsehood and if someone says that there is nothing from the statement of Jahm in it then even he has said falsehood. And Allah loves the speech that comprises of knowledge and justice and to giving every person his right and giving everyone the position they deserve. (And the way of Jahm was to totally deny the Sifaat (Attributes) of Allah)." [Majmoo al-Fatawa (vol. 12, p. 205)]
So, what Shaikh means here is that Al-Asharee might make a statement that may resemble the talk of Jahm but based on that it is unjust to say that what al-Asharee said is what al-Jahm said or al-Asharee is Jahmi. And also it is wrong to say about what al-Asharee said that it has nothing to do with Jahm because it resembles it in a way. So both ways are wrong and extremes.
All the scholars have advised the Muslims in general and the youth in particular to leave the wicked way of Qeel wal-Qaal (he said and she said) and use their time in seeking the beneficial knowledge:
Shaikh Ibn Baaz (rahimahullah) put a bayan in which he said: "It has become common in this age that many of those who are considered among the students of knowledge and Dawah have started to speak about abandoning (some) students of knowledge, Du'aat and speakers. They do this in secret and in their gatherings, and may even record it on tapes that are circulated among the (common) people, and they do this openly in general lectures in Masajids. This (way) is against the orders of Allah and His Messenger (sallallahu alaihi wa-sallam) for many reasons:
1. It is violating the rights of the Muslims, rather violating the rights of the special people; students of knowledge and Du'aat who put efforts for the enlightenment of the people, guiding them, correcting their Aqeedah and Manhaj, and struggle in organizing lectures and writing beneficial books.
2. It is dividing the unity of the Muslims and splitting their ranks when they are in greater need to be one and away from division and groups, and away from excessive Qeel wal-Qaal (He said and she said). Specially, since those who are spoken against are Du'aat from Ahl-as-Sunnah wal-Jamaah who are known to fight innovations and superstitions and anyone who calls to them (innovations and superstitions) and revealing their plots. We do not see any wisdom in such actions (for the Muslims, however) the enemies of Islam benefit from it!
3. It is supporting the secularist and atheist who are known to speak ill about the Du'aat and lie about them. It is not from Islamic brotherhood that these hasty people (i.e. those who speak against the Du'aat) help the enemies against the Du'aat and the students of knowledge.
4. It causes corruption in the hearts of both; the common people and the special one (i.e. students of knowledge, Mashaikh, etc.) It is circulating lies and a means of falling into Gheebah (backbiting) and Nameemah (Tale-Carrying) and it is widely opening the gates of evil for those who have weak Nafs and they spread doubts and arouse Fitnah and are curious to hurt the believers.
5. Most of the Kalaam (talk) that is said is baseless. It is only false imaginations which the Shaytan has beautified for his allies. Allah says: "O you who believe! Avoid much suspicion, indeed some suspicions are sins."? [Soorah al-Hujurat (49): 12]
A Muslim should interpret the statements of his Muslim brother in the best possible way. Some of our predecessors have said, "Do not think evil about a word that came from your brother if you can find a good explanation for it."
6. What is found to be Ijtihad of some scholar and students of knowledge in matters in which Ijtihad is feasible then the person (who made Ijtihad) should not be blamed if he is from amongst those who have the right to make Ijtihad (i.e. are capable of making Ijtihad).
If someone was to differ from them, then he should make dialogue with them in the best way with the intent to achieve the truth and dispel the whispers of Shaytan and his plots of splitting the believers.
If this was not possible and he finds no other way to show his differing then he should indicate (his differing) in best form without rudeness, slander and vain talk which may cause the person to reject the truth or avoid it completely. It (indicating one's difference) should be without mentioning names or accusing intentions and without adding to it what is not from it (what the man said). The Prophet (sallallahu alaihi wa-sallam) used to say in such issue: "Why do people (i.e. without mentioning names) say such and such?" [Published in newspaper, al-Jazeerah on Saturday 6th lunar month, 22 - 1412]
Ibn Abdul Barr said, "Mu'adh Ibn Jabal said: "If you have a brother whom you love for the sake of Allah, do not argue with him and do not hear regarding him from anybody else because that person might tell something about your brother that is not in him and this will become a cause for you to hate your brother."
Also, Shaikh Ibn Uthaymeen (rahimahullah) mentioned in a lecture in Masjid al-Amer in Jeddah under the title, 'Until when this difference will last', "Lately there appeared some of our Du'aat (callers) brothers whom we considered to be upon the correct intention. All Praise is due to Allah, they were accepted among the people but some of them started to speak (ill) about the others. And (some of them) claimed that (another of) his brother is ignorant in a matter and he does not have a good evaluation, for example (the saying about someone that) 'he does not have a good understanding of current affairs.'
And some of the people began to talk about the matter and they spoke of people by mentioning their description and then they mentioned them directly. All of them were from the Du'aat; those who were talked about and those who were talking (about their fellow Du'aat). All of them had good acceptance amongst the youth, despite that some of them started to slander the others.
No doubt, slandering each other amongst the scholars and Du'aat does much harm because it belittles the position of the Du'aat, no matter, how high his position is because the human self is inclined to accept what it hears without seeing.
So, until when do we speak (in this way), until when do we fan the fires of affliction? And the refuge of Allah is sought from affliction whether the intention which caused it was good or bad.
And do not think everyone who comes to you speaking about some person may always have a good intention, you do not know, he may be from the enemies and he wants to create Fitnah amongst you until you do not unite with the word of Allah.
Beware, from spitting into groups and disagreements if you desire the truth and want to help the religion of Allah.
And know that differences amongst you are more dangerous than the enemy's weapon." [By way of the honorable author, Ibn Taymiyah al-Kuwaiti]
Allamah Ash-Shaikh Abdul Mohsin al-Abbaad was asked about a statement that said, "The way of Shaikh Ibn Baaz in criticizing the people was not acceptable by many scholars".
Shaikh Abdul-Mohsin kept quiet and signs of displeasure were seen on his face. He says, "Who says such?" It was said to him, "Some people". Then the shaikh said, "My Son, Shaikh Ibn Baaz (rahimahullah) is an Imam, and he is the best of scholars in his path. The Shaikh (rahimahullah) was busy in seeking and teaching and benefiting the people. And he was not busy in Qeel wal-Qaal (idle talk) and wasting time in speaking about people. These people have nothing except speaking about people and wasting time." [Tuesday night, 19th Jamaad al-Ula 1923 after Maghrib prayer in the Masjid of the Prophet]
Allama Saaleh bin Fawzaan al-Fawzaan said, "From the evil of differences is; division amongst the Muslims due to busying one's self in defaming and giving bad titles to each other. And everyone wants victory for himself over the others and so the Muslims busy themselves on the expense of learning the beneficial knowledge. Many from the students of knowledge, their main concern is speaking about people in their gatherings, and they say, 'such a person has gone astray or is right or has disbelieved', and they have no work except speaking about people. [A lecture by Shaikh Fawzaan entitled, 'Aqeedah wa-Dawah' 69/3]
And the Shaikh (Saaleh al-Fawzaan) was asked, "What is your opinion about the refutation and criticism amongst the scholars? Do you not think their gatherings for dialog were helpful? And that it may cause harm to the cause of Islam.
The Shaikh answered saying, "What has been mentioned in the question does not take place between the trustworthy scholars. It may have taken place among the students and enthusiastic youth and we ask Allah for guidance for them.
We ask them to leave this disgraceful action and unite on Birr and Taqwaa and return back to the people of knowledge and learn the Manhaj of Ahlus-Sunnah wal-Jamaa'ah at the hands of the ulama until the truth becomes clear on them. And the correct path becomes apparent to them and the foriegn ideas that divide their ranks do not have an effect on them and does not become a barrier between them and their scholars and the way of the Salaf as-Saaleh. The Fitnah takes place amongst the Muslim youth due to listening to suspicious talk and being distant from the correct methodology.
This does not mean that you refrain from refuting the mistakes and deviations in some books and from sincere advice to the Ummah." [A lecture by Shaikh Fawzaan entitled, 'Aqeedah wa-Dawah' 57/3]
And in another question, "Honorable Shaikh (Saaleh al-Fawzaan) what do you advice for the youth who have left studying the knowledge of the Sharee'ah and calling to Allah and plunged into the differences among the scholars without knowledge and understanding?"
The Shaikh (hafidhahullah) answered, "I advice all my brothers and especially the youth and the students to busy themselves in seeking the correct knowledge whether it be in Masjids or schools or institutions or universities, to busy themselves in lectures and leave plunging into this matter because it brings no good and there is no wisdom in entering it. And it is wasting time and confusing the thoughts and it is a barrier in good deeds and it is falling into abandonment and instigating a war amongst the Muslims. And it is on the Muslims in general and the students in particular to leave this matter and aim towards Islah (correction) according to their ability. Allah says: "The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers and fear Allah, that you may receive mercy." [Soorah al-Hujurat (49): 10] [A lecture by Shaikh Fawzaan entitled, 'Aqeedah wa-Dawah' 332/3]
And Shaikh Saaleh al-Fawzaan said in his lecture, "The Issue of Tabdee (declaring someone an innovator), Tafseeq (declaring someone a sinner) and Takfir (declaring someone a disbeliever) and it rules."
He said: "It is an obligation of the Muslim youth and the students of knowledge to learn the useful knowledge from the trustworthy sources and from the scholars who are known. Then after that they should know how to speak and what to say. And how to put the thing in their proper places. Because Ahlus-Sunnah from the past and now have preserved their tongues and they have not spoken except with knowledge."
And this is the advice by the Muhaddith of Shaam, Al-Allama Al-Salafee Al-Albaanee (rahimahullah) to a questioner about shaikh Salmaan (Al-Awdah)'s praising of Syed Qutb. The Shaikh said, "Look my brother, I Advice you and the other youth who have taken a wicked (Munharif) way as it appears to me and Allah knows best. And do not waste your time in criticizing each other in saying, 'Such person is such' and 'such person said such' and 'such person said such'!
Because Firstly, this has nothing to do with knowledge!!
Secondly, This harbors malice in the hearts and brings about ill and hate in the hearts!!
It is upon you to seek the knowledge because by seeking knowledge, it will be revealed to you whether this talk that you are asking me about is true or false, and whether this person because he has so many mistakes deserves to be an innovator or not. What do we have to do with such indulgences in those matters? I advice that you do not indulge in this matter because truly we complain now about the disunity among the Salafis and this unity, and Allah knows best, the main cause of it is the self which orders evil and it is not actually the difference of opinion. This is my advice.
I am asked a lot what is your opinion about such and such person, I immediately understand that the person who is asking is either for this person or against him, and sometimes the person who is being asked about is from amongst our brothers who might have deviated from the path so I advice the person who asks the question, what do you want with Zaid, Bakr and Umar (meaning this person or that person) be straight as you have been ordered. Learn the knowledge and the knowledge make you distinguish what is right and what is wrong and who is correct and who is otherwise, then do not have hatred against your Muslim brother just because he made a mistake, even though he has deviated because he has deviated partially in one issue while he has not deviated in other issue so we as Hadeeth scholars we accept the Hadeeth of someone and then we say in his translation that he is a Murji, etc. Of course, this is a weak point and we have a scale which we abide by and we do not give the weight to one deviation on lot of good deed and the biggest deed is the Shahadah."? And the Shaikh continued, "this kind of split and Allah knows best, the greater cause in it is the nafs (self) because the self orders the evil." [From tape 1/784 (1414 Rabee al-Aakhir) Sept 18, 1993]
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Allaah says (interpretation of the meaning): “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment” [al-Maa’idah 5:2].